ONTOLOGICAL VIEWS. 543 
Him. Those ideas in God may be called archetypes, and those in us ectypes. In conse- 
quence of this view, says Berkeley, we do not deny an independent reality of things; we 
only deny that they can exist elsewhere than in an understanding.” Jd., pp. 221-2. 
316. “Resting on the perception that there are within the soul two faculties, one of 
knowing and one of willing, Wolff divides philosophy into two great parts,—theoretical 
philosophy (an expression, however, which first appears among his followers), or meta- 
physics, and practical philosophy. Logic precedes both, as a preliminary training for 
philosophical study. Metaphysics are still farther divided by Wolff into ontology, cos- 
mology, psychology, and natural theology; practical philosophy he divides into ethics, 
whose object is man as man; economics, whose object is man as a member of the family ; 
and politics, whose object is man as a citizen of the state.” Jd., p. 224. 
317. [Kant.] “ All the faculties of the soul, he says, may be referred to three, which 
are incapable of any farther reduction; knowing, feeling, and desire. The first faculty 
contains the principles, the governing laws for all the three. So far as the faculty of 
knowledge contains the principles of knowledge itself, is it theoretical reason, and so far as 
it contains the principles of desire and action, is it practical reason, while, so far as it 
contains the principles which regulate the feelings of pleasure and pain, is it a faculty of 
judgment. Thus the Kantian philosophy (on its critical side) divides itself into three 
criticks ; (1) Critick of pure, 7. e. theoretical reason; (2) Critick of practical reason; (3) 
Critick of the judgment.” d., pp. 237-8. 
318. “The faculty of judgment is the middle link between the understanding as the 
faculty of conceptions, and the reason as the faculty of principles. . . . The object of the 
faculty of judgment is, therefore, the conception of design in nature; for the evidence of 
this points to that supersensible unity which contains the ground for the actuality of an 
object. And since all design and every actualization of an end is connected with pleasure, 
we may farther explain the faculty of judgment by saying, that it contains the laws for 
the feeling of pleasure and pain.” Jd., p. 262. 
319. “The positive philosophic views which Jacobi exhibits in this treatise [‘On the 
Doctrine of Spinoza, in letters to Moses Mendelssohn’], can be reduced to the following 
three principles: (1) Spinozism is fatalism and atheism. (2) Every path of philosophic 
demonstration leads to fatalism and atheism. (8) In order that we may not fall into 
these, we must set a limit to demonstrating, and recognize faith as the element of all meta- 
physic knowledge.” d., p. 272. 
320. “ A theory of science must posit some supreme principle, from which every other 
must be derived. This supreme principle must be absolutely, and through itself, certain. 
. .. . Its test and demonstration can only thus be gained, viz., if we find a principle to 
which all science may be referred, then is this shown to be a fundamental principle. But 
VoL. X11.—69 
